Job 3:8

Let them curse it that curse the day,.... Their own day, either their birthday, or any day on which evil befalls them; and now such as are used to this, Job would have them, while they were cursing

Let them curse it that curse the day, who are ready to raise up their mourning. Them ... that curse the day.

That curse the day, i.e. their day, to wit, their birthday; for the pronoun is here omitted for the metre’ s sake; for this and the following chapters are written in verse, as all grant. So the sense is, when their afflictions move them to curse their own birthday, let them remember mine also, and bestow some curses upon it. Or the day of their distress and trouble, which sometimes is called simply the day, as . Or the day of the birth or death of that person, whose funerals are celebrated by the hired mourners, who in their solemn lamentations used to curse the day that gave them such a person, whom they should so suddenly lose; and therefore it had been better never to have enjoyed him, and to curse the day in which he died as an unlucky and execrable day. Or, the day, i.e. the daylight; which to some persons is a hateful thing, and the object of their curses, namely, to lewd persons and thieves, to whom the morning light is even as the shadow of death, ; as also to persons oppressed with deep melancholy, as it is here implied, . So the sense is this, They who use to curse the day only, but generally love and bless the night, yet let this night be as abominable and execrable to them as the day-time generally is. Who are ready to raise up their mourning; who are brimful of sorrow, and always ready to pour out their cries, and tears, and complaints, and with them curses, as men in great passions frequently do; or, such mourning men, or mourning women, whose common employment it was, and who were hired to mourn, and therefore were always ready to do so upon funeral occasions; of which see ,18,20 Ezekiel 30:2 . And this sense suits with the use of the last word in Hebrew writers, of which a plain and pertinent instance is given by the learned Mercer. But because that word is commonly used in another sense for the leviathan, both in this book and elsewhere in Scripture, as 104:26 , and because this very phrase of raising the leviathan is used afterward, , others render the words thus, who are prepared or ready to raise the leviathan. It is evident that the leviathan was a great and dreadful fish, or sea monster, though there be some disagreement about its kind or quality, and that the raising of or endeavouring to catch the leviathan was a dangerous and terrible work, as is plain from Job 41. And therefore those seamen who have been generally noted for great swearers and cursers, especially when their passions of rage or fear are raised, being now labouring to catch this sea monster, and finding themselves and their vessel in great danger from him, they fall to their old trade of swearing and cursing, and curse the day wherein they were born, and the day in which they ventured upon this most hazardous and terrible work.

Job 3:8 Let them curse it that curse the day, who are ready to raise up their mourning.Ver. 8. Let them curse it, that curse the day] As those atri et tetri Atlantes (before spoken of) curse the rising sun for scorching them, Non tam cute, quam corde Not so much skin as heart, (Aethiopici); as despairing persons, and malefactors led to execution, use to curse the time that ever they were born. The help of all such Job here calleth in against the harmless night he banneth with so much bitterness. Like as that desperate wretch mentioned by Mr Bolton, who being upon his death bed, albeit he swore as fast and as furiously as he could, yet desired he the bystandersy to help him with oaths, and to swear for him. Tremellius here thinks that Job calls to the stars and winds to help him curse, See his translation of the text, and his notes thereon. Who are ready to raise up their mourning] Whether they be those mercenary mourners mentioned elsewhere, which, for hire, are wont at funerals with doleful execrations to lament the day of their benefactor’ s death, Jeremiah 9:17-18; Jeremiah 9:20; crying out, Oh the day! alas for the day! oh that ever such a day came! See Ezekiel 30:2 2 Chronicles 35:25 Amos 5:16. Or else those that really mourn for their deceased friends; and yearly, as oft as the day returneth, they renew their mourning. These are called upon by Job, totes saccos deplere, to pour out their utmost lamentations and execrations upon this his night. Concerning the word Leviathan, here rendered mourning, whether it be taken for the sea dragon, or the devil, and what it is to raise him up, and why they cursed him that are ready to do so, with a prepared and meditated active readiness, if I should go about to show the reader, with the several opinions of interpreters, I should not only tire him out, but also danger doing as that vicar of Augsburgh did, mentioned by Johannes Manlius. This doctor of divinity (for so he was) having read at Tubinga certain lectures upon Job, at the end of his last lecture said, that both Job and himself were very glad to be rid of one another; for as he understood little or nothing of Job’ s meaning, so Job seemed to him to be more tormented with his narrations than ever he had been with all his own ulcers. Let them that have a mind consult the commentators here.

(8) That curse the day—i.e., Let those who proclaim days unlucky or accursed curse that day as pre-eminently so; or let them recollect that day as a standard or sample of cursing. “Let it be as cursed as Job’s birth day.” These people are further described as being ready to arouse leviathan (Authorised Version, “raise up their mourning”), or the crocodile—persons as mad and desperate as that. Let the most hopeless and reckless of mankind select that day as the one which they would choose to curse. This seems to be Job’s meaning.

Verse 8. Let them curse it that curse the day] This translation is scarcely intelligible. I have waded through a multitude of interpretations, without being able to collect from them such a notion of the verse as could appear to me probable. Schultens, Rosenmuller, and after them Mr. Good, have laboured much to make it plain. They think the custom of sorcerers who had execrations for peoples, places, things, days, c., is here referred to such as Balaam, Elymas, and many others were: but I cannot think that a man who knew the Divine Being and his sole government of the world so well as Job did, would make such an allusion, who must have known that such persons and their pretensions were impostors and execrable vanities. I shall give as near a translation as I can of the words, and subjoin a short paraphrase: יקבהו אררי יום העתידימערר לויתן yikkebuhu orerey yom haathidim orer livyathan; "Let them curse it who detest the day; them who are ready to raise up the leviathan." That is, Let them curse my birthday who hate daylight, such as adulterers, murderers, thieves, and banditti, for whose practices the night is more convenient; and let them curse it who, being like me weary of life, are desperate enough to provoke the leviathan, the crocodile, to tear them to pieces. This version is nearly the same as that given by Coverdale. Let them that curse the daye give it their curse also, then those that be ready to rayse up leviathan. By leviathan some understand the greatest and most imminent dangers; and others, the devil, whom the enchanters are desperate enough to attempt to raise by their incantations. Calmet understands the whole to be spoken of the Atlantes, a people of Ethiopia, who curse the sun because it parches their fields and their bodies; and who fearlessly attack, kill, and eat the crocodile. This seems a good sense.

8. The most probable sense of this verse is, Let them that curse days curse it, Them that are skilled to rouse up the Dragon. They that curse days or the day are enchanters and magicians, who were believed to have power to cast their spells upon a day and overwhelm it with darkness and misfortune. Perhaps, however, the first half of the verse is explained by the second, and only one species of enchantment referred to, namely, rousing up the Dragon. The Heb. word is leviathan. This name is given in ch. 41 to a sea or river monster, probably, the crocodile, but it is difficult to find any logical connexion between rousing up the crocodile and cursing days. The word leviathan means twisted or having folds, and is an epithet for a serpent. In Isaiah 27:1 we read: In that day Jehovah with his sore and great and strong sword shall visit leviathan the fleeing serpent, and leviathan the serpent with coils. The key to the meaning of the verse, however, is found in Job 26:13, which rightly rendered means, By His breath the heavens become bright, His hand pierceth the fleeing serpent. Here piercing the fleeing serpent and making the heavens clear are parallel acts. The fleeing serpent, therefore, was the cause of the darkness. In both passages in Job there is an allusion to the popular mythology, according to which the darkening or eclipse of the sun and moon was caused by the serpent throwing its folds around them, or swallowing them up. In its origin this mythology is probably nothing more than a stroke of the poetic imagination, which turned the dark cloud or eclipsing shadow into a huge Dragon. Enchanters were supposed to have power to set this Dragon in motion, and cause the lights of day or night to be swallowed up.

Let them curse it who curse the day - This entire verse is exceedingly difficult, and many different expositions have been given of it.

8. That curse the day — Cursers of the day. Pliny says of the Atlantes, (Herodotus calls them Atarantes,) that as they look upon the rising and the setting sun they give utterance to direful